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In the film, Radha stares at the paintings her mother left behind and bemoans the fact that her career never took off. The A. Hazel Cills.

Filed to: the forty-year-old version. Hazel Cills Posts Email Twitter. Samuel Townsend paid closer attention to the wording of this will than this brother Edmund had.

His slaves were first to be removed to Ohio and then emancipated there. He provided a trust fund from the sale of his estate for them for this purpose.

A second group of 28 slaves were to follow the first group to Ohio. Although the will was contested for two years, Rev. Chadick travelled to Ohio and made all the preparations for their emancipation, housing, and maintenance.

He then accompanied the slaves to Ohio to help them become established. The wording in the following case, however, suggested a kind relationship and perhaps a bond of affection and appreciation.

In Madison County the most common emancipation examples appear to be slaves who were able to purchase their own freedom or that of family members.

A slave who was allowed to hire out his own time might be able to save enough money to bargain with his master for self-purchase.

For instance the Townsend brothers allowed their slaves to grow small patches of cotton and sell it to their masters.

Women might accumulate butter and egg money, and they, too knew the value of a garden, particularly in an urban setting.

They could hire themselves out for domestic positions such as housekeepers, maids, cooks and laundresses. Among these women, there might be a traditional healer who understood the uses of medicinal herbs and assisted with birthing.

One may easily surmise that a midwife with a good reputation for care and results might be called to attend white women as well as black, slave or free.

This woman would likely know of available wet nurses, as well. Although the amount of money was not recorded, in Dr. During these years it was not uncommon for free persons of color to own slaves themselves.

The Federal Census noted ten different free black persons in Madison County owning 15 slaves, Betsey Davis and Jacob Broyles each owned one slave for instance.

By three owners had eight slaves between them, and among them two women, Nancy Jones and Elizabeth Barker, owned one slave each.

In three owners had eight slaves that included Henry Walker, a blacksmith who owned four slaves and Charles and William Sampson, also blacksmiths, who owned two slaves each.

Most often these slaves appeared to be spouses or children of the freedman. The census offered a separate Slave Schedule and none of those previously listed as slave owners were listed still as owners.

One hopes these people were able to purchase those slaves who might be family members. A number of slaves became free by running away from their masters.

Local newspapers were full of advertisements for the capture of runaway slaves. Many migrated into the towns where they could be less obvious and were able to find work.

Some remained in hiding until they could decide what to do next. Not surprisingly, few women chose to flee who might be encumbered by their own children and elderly family members during their escape.

Of course, if the runaway was able to get far enough and was captured, he or she might claim already to be free, and no one would know the difference.

For mulattos, the whiter their appearance, the better was their chance to be believed. Papers could always be forged, perhaps by a literate freeman or a sympathetic white man.

Not unusual for the times, the very poorest families could send a child to be Bound Out, or apprenticed, to someone who appeared to offer a chance for the future but more likely just for daily food and clothing.

For instance Daniel Patterson, a boy of color, eight years and orphaned, was bound out to Albert Russel to be taught and instructed as an apprentice in the arts and mysteries of the farming business.

Five of the children of Keziah Clifton, a free woman of color were bound out. For any of several reasons reasons, a free person of might ask for Voluntary re-enslavement.

Consequently, by law, any free Negro might select a master and take the status of a slave again. As tensions in the South increased, some free people of color chose to be re-enslaved.

Forced migration had become a condition of freedom within most states, but the neighboring state often did not allow immigration into their boundaries.

Although these new laws of expulsion were not always implemented, fear was a constant reminder. Those asking to be re-enslaved were most often mothers with children to support and little income.

And a husband whose spouse was still enslaved with their children would have to choose his own personal freedom against being with his family. Perhaps his wife or children were on the Studdard plantation and he wanted to join them, or Davis may have felt as though he needed protection in uncertain times.

Surely, someone enhanced the words for this noble petition by a black man who by definition could not read or write. Living as Free became an alternative for masters unable to afford the taxes and bond involved in emancipation for their slaves.

Masters might simply allow their slave to go free without any legal certification of their status. In this case a slave would perhaps have a pass or letter to protect him from authorities.

However, under the law they were still property of a master. Yet, this almost-free-but-not-free condition left the master responsible for the actions of a man or woman still his slave.

The complexity of legal emancipation was lengthy and expensive, beginning with action by the state assembly or local court.

After petition, deliberation, and approval the next step involved the local county court with even more paper work. Fees had to be paid to the clerk for filing papers and making copies.

The legal formalities of freedom, once completed, sometimes took four to five years. Molly Lee complained that the action to legally free her husband Taylor Ragland for some inexplicable reason was delayed.

His papers had not arrived and yet his time to leave the state would soon expire. Freemen and women were required to carry their papers, which included their written description, at all times.

Southern law assumed all blacks to be slaves, and thus any and all blacks might be arrested, jailed, advertised, and, if unclaimed, sold.

The need for legal papers, at whatever the cost, was essential. Once at liberty, perhaps the greatest fear for a newly freed person of color was the possibility of being stolen and re-enslaved.

Kidnapping in some states had become so blatant that the crime became a capital offense. For instance, in Delaware the punishment for kidnapping a black person was 39 lashes and both ears nailed to the pillory for an hour and then cut off.

The theft of black men and women was a constant threat. In , Charles T. Collins was hanged for stealing Negroes in Huntsville; Allen Cotton stole Charlate and Olen in and was sentenced to be hanged.

In , Welcome Hawkins was sentenced to death for stealing a slave; David Clark was convicted in of Negro stealing and was hanged. One does not know the punishment for Rogers and Merriman, but in North Carolina, the penalty for capturing a free Negro and selling him out of state was death — without benefit of clergy.

Although black and white people often lived side by side, the separation was unyielding. Though we are not slaves, we are not free.

Most free people of color lived in town clustered around other modest black and white, poor and working-class people but still convenient to upper-class households who needed their services.

Housing probably was not good for any of these families and restricted to small areas in back alleys, above stores, dank cellars or unoccupied sheds and lean-tos.

Some few Madison County free blacks lived outside the one square mile of Huntsville town limits. Charles Sampson the blacksmith also was listed at Madison Station.

To the south the Jacobs families lived near Triana and owned property there. At New Hope, D. Brewer was a shoemaker and Dennis Jackson a laborer.

One must also consider that it was not unusual for the spouse and children of a free person to remain enslaved, and making the trip to the plantation to visit sometimes became a problem, and even a danger.

Throughout the county, the free person technically had liberty of movement, but they were aware at all times that any white person could seize them and demand to see their papers.

Like most of their white neighbors, the lives of free blacks centered on work, family and church. Putting food on the table and clothing on their backs required most of their time and energy.

Additionally, they also might fish at nearby Pinhook Creek or hunt with traps in the woods at the edge of town.

It was against the law for blacks to have weapons. Free people of color would never expect to sit with whites at a public gathering and much less enter the Opera House, the local epitome of white culture.

If the law was strictly adhered to, taverns, restaurants, and hotels were also off limits. While free blacks had little time for entertainment, they might occasionally gather at a horse race or cock fight.

Political figures of the day held frequent barbeques, and black people were almost certainly involved. At the very least, they cooked, served, and cleaned.

Enthusiasm among the freemen sometimes got out of control when the work was done. Local citizens complained about Saturday night merrymaking and misbehavior the next day at the Sunday market.

The patrol apparently was not doing its job and should be more attentive to their duty. As a result, black activities became more curtailed in town.

With the feared threat of rebellion in the fall of , slaveholders were not to allow neighborhood gatherings for shucking corn, sewing quilts, night prayer meetings, or any other occasions where slaves and freemen might traditionally gather together.

Gaming, and side bets on the players, was unlawful for whites as well as blacks in Huntsville. There would be no legal cards, dice, Faro, gaming tables, lotteries, thimbles or Rowley-Powley.

Town slaves and freeman would know where to look for such action as did those few whites not welcome at their own taverns any longer.

Groggeries usually did good business and partakers would spread the word when patrols were about. Unlike the slave, a free person of color was his own master, possessing the right to his own labor, his own occupation, and hours.

In Alabama he had the right of marriage without asking permission unless the intended spouse was still a slave; the master then had to agree.

The respect for the sanctity and legality of marriage led freedman Charles Sampson, in , to make the trip into town from Madison Station for a marriage license for himself and Irerer Smith.

Their daughter, Matilda, also had a license for her marriage to Nelson Earls in By the Code of Alabama contained a significant change.

A mother could now enjoy the freedom to name her baby to her liking. There was a surname, often hers, and the choice of a first name unlike those meaningless classical names Brutus, Cicero or Hannibal often chosen by masters.

Now one could chose a name because they liked the sound or for a favorite person. Each of the adult children of John Robinson, who had children, named a boy for their father, John.

Responsibility for medical care was an additional hardship that accompanied freedom. As the slave owner had provided food, clothing, and protection for his slaves, he also had taken care of their health.

For instance the cost to slave owner Dr. David Moore in for the services of Mrs. As a result, free blacks had a high mortality rate. This appeared to enforce and validate the claims of many Southern whites that blacks were better off being enslaved and cared for.

Free blacks appear to have served as a buffer between white and slave populations, but theirs offered no real status in society except within the small group of others like themselves.

All social life was simultaneously tempered by facing expectations and restrictions of white citizens of the community, who were ever watchful.

Seldom would a free person of color try to attract attention. Southerners were proud to note they encouraged blacks to attend church. Religious instruction by slave owners served to teach slaves the white views of morality and obedience.

Remember that you also have a Master in heaven. Observation by white men must, by law, accompany any religious service with more than five or six members.

Even in these circumstances, almost everyone felt strong ties to their religious beliefs. Visiting Huntsville in , Anne Royall wrote that there were at least two black churches and a prayer meeting every night.

One, the African Cottonport Church just south of Mooresville on the Tennessee River, was led by a slave named Lewis and had a membership roster of people in The highly respected free colored Huntsville minister William Harris, founded, organized and was the original pastor in of the First African Church, later known as St.

This group entered into the Flint River Primitive Baptist Association in with 76 members a number which probably included town slaves, as well as free black men and women.

William Harris served as the first elder there and Bartley Harris, his grandson, was the second of this association. Burial services, likely at Old Georgia Cemetery on the southern edge of town, might provide an occasion without the required white supervision of black events.

Funerals, like church services, could be enthusiastic, emotional, and prolonged, with eulogies, testimonials and singing. Naturally, family, friends and neighbors lingered together after the services.

White citizens, in such a small community, might have chosen not to supervise these activities in the strictest manner required by law.

Few had such a favorable obituary in a white newspaper as that of Lafayette Robinson. Horace King, a slave owner himself, designed some of the finer details of the Alabama state capitol building and was an extraordinary accomplished builder of bridges in Alabama.

He later served in the Alabama House of Representatives. Solomon Perteet, a planter and merchant in Tuscaloosa, was successful enough in his business ventures to lend money to white men.

John H. His son James T. James operated a newspaper and remained a powerful politician in Alabama.

The four free black families in Madison County that left the most information about their lives and dealings appeared to have skills that were necessary for success.

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